大般若波羅蜜多經

03

At that time, Subhuti addressed the Buddha:

“World-Honored One! If the intrinsic nature of all dharmas is emptiness, and within the emptiness of intrinsic nature there are no distinctions whatsoever, then where do the great bodhisattvas abide as they advance toward unsurpassed, complete, perfect enlightenment and make this vow: ‘I shall realize vast unsurpassed, complete, perfect enlightenment, turn the wondrous Dharma wheel, and liberate all sentient beings’?

“World-Honored One! Vast unsurpassed, complete, perfect enlightenment is profound, and its mode of practice is nondual. It is not a mode of practice, yet it can be realized. How, then, can the great bodhisattvas attain the unsurpassed, complete, perfect enlightenment they seek? I beseech the Tathagata, out of compassion, to teach us.”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you say. The unsurpassed, complete, perfect enlightenment of all Buddhas is vast and profound; its mode of practice is nondual. It is not a mode of practice, yet it can be realized.

“Why is this? Because enlightenment is nondual and free from discrimination. If anyone practices dualistic characteristics and entertains discrimination with regard to this enlightenment, that person certainly cannot realize vast unsurpassed, complete, perfect enlightenment.

“Subhuti, you should know that great bodhisattvas neither practice a nondual characteristic with regard to enlightenment nor make discriminations. Therefore, abiding nowhere, they attain unsurpassed, complete, perfect enlightenment. Great bodhisattvas neither practice dualistic characteristics nor make discriminations with regard to any dharma. Because there is no place in which they practice, they attain vast unsurpassed, complete, perfect enlightenment.

“Subhuti, you should know that the unsurpassed, complete, perfect enlightenment sought by great bodhisattvas is not realized through the practice of dualistic characteristics. The enlightenment of great bodhisattvas has absolutely no sphere of practice. That is, they do not practice form, feeling, perception, formations, or consciousness.

“They do not practice the eye ayatana through the mind ayatana.

“They do not practice the form ayatana through the dharma ayatana.

“They do not practice the eye dhatu through the mind dhatu.

“They do not practice the form dhatu through the dharma dhatu.

“They do not practice the eye-consciousness dhatu through the mind-consciousness dhatu.

“They do not practice eye-contact through mind-contact.

“They do not practice feelings arising with eye-contact as condition, through feelings arising with mind-contact as condition.

“They do not practice the earth dhatu through the consciousness dhatu.

“They do not practice the causal condition through the dominant condition.

“They do not practice dharmas that arise through conditions.

“They do not practice ignorance through aging and death.

“They do not practice generosity through prajnaparamita.

“They do not practice inner emptiness through the emptiness of the intrinsic nature of nonexistence.

“They do not practice suchness through the inconceivable realm.

“They do not practice the noble truths of suffering, its origin, its cessation, and the path.

“They do not practice the four foundations of mindfulness through the Noble Eightfold Path.

“They do not practice the four dhyanas, the four immeasurables, or the four formless concentrations.

“They do not practice the liberation gateways of emptiness, signlessness, and wishlessness.

“They do not practice the eight liberations through the ten totalities.

“They do not practice the Ground of Pure Contemplation through the Ground of the Tathagata.

“They do not practice the Ground of Utmost Joy through the Ground of the Dharma Cloud.

“They do not practice the dharani gateways or the samadhi gateways.

“They do not practice the five kinds of eyes or the six superknowledges.

“They do not practice the Tathagata’s ten powers through the eighteen distinctive qualities of a Buddha.

“They do not practice great loving-kindness, great compassion, great sympathetic joy, or great equanimity.

“They do not practice the thirty-two marks and eighty excellent characteristics of a Great Being.

“They do not practice the quality of never forgetting or the nature of constant equanimity.

“They do not practice the knowledge of all dharmas, the knowledge of the aspects of the paths, or the knowledge of all aspects.

“They do not practice the fruit of stream-entry through the enlightenment of a pratyekabuddha.

“They do not practice the practices of great bodhisattvas.

“They do not practice the unsurpassed, complete, perfect enlightenment of all Buddhas.

“Why is this? Because the enlightenment of great bodhisattvas does not take names and characteristics, sounds, attachment to self, or attachment to what belongs to self as its objects. That is, this enlightenment does not think: ‘I practice form, feeling, perception, formations, and consciousness,’ and so forth, up to ‘I practice unsurpassed, complete, perfect enlightenment.’

“Furthermore, Subhuti, the enlightenment of great bodhisattvas is not practiced by grasping and is not practiced by abandoning, because it makes no discrimination whatsoever regarding any dharma.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! If the enlightenment of great bodhisattvas is not practiced by grasping, is not practiced by abandoning, and no longer makes any discrimination regarding any dharma, then where should the enlightenment of great bodhisattvas be practiced?”

The Buddha said:

“Subhuti! What do you think? Where should the enlightenment of the Buddhas’ transformation bodies be practiced? What should be grasped in practice, and what should be abandoned in practice?”

Subhuti addressed the Buddha:

“World-Honored One! It is not so. The Buddhas’ transformation bodies truly have no existence; how, then, could it be said that their enlightenment is practiced somewhere, or that anything is grasped or abandoned?”

The Buddha said:

“Subhuti! What do you think? Where should the arhats’ enlightenment in a dream be practiced? What should they grasp in practice, and what should they abandon in practice?”

Subhuti addressed the Buddha:

“World-Honored One! It is not so. Since the arhats have completely severed the afflictions, and torpor, sleepiness, and the hindering fetters have all been utterly ended, they have no dreams whatsoever. How, then, could there be enlightenment in a dream that is practiced somewhere, or in which anything is grasped or abandoned?”

The Buddha said:

“Subhuti! So it is! So it is! It is exactly as you say. When great bodhisattvas practice profound prajnaparamita, it is likewise so: they do not practice by grasping, they do not practice by abandoning, and there is no place in which they practice, because they realize the emptiness of the intrinsic nature of all dharmas.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! When a great bodhisattva practices profound prajnaparamita, that bodhisattva’s enlightenment is not practiced by grasping, is not practiced by abandoning, and has no place of practice whatsoever. That is, the bodhisattva does not practice form, feeling, perception, formations, or consciousness; in full detail, up to not practicing unsurpassed, complete, perfect enlightenment, and also not practicing the knowledge of omniscience.

Yet is it not the case that the assembly of great bodhisattvas must practice the ten grounds and practice generosity through prajnaparamita; practice the four foundations of mindfulness through the Noble Eightfold Path; practice the sixteen emptinesses; practice the dhyanas, samadhis, and meditative attainments; and, in full detail, practice the Tathagata’s ten powers, the four fearlessnesses, the four unobstructed understandings, and the eighteen distinctive qualities of a Buddha; practice great loving-kindness, great compassion, great sympathetic joy, and great equanimity; and, in full detail, practice the eighty excellent characteristics and immeasurable, boundless other Buddha-dharmas?

Must they not abide in the bodhisattvas’ supreme superknowledges, bring sentient beings to maturity, and adorn and purify Buddha lands in order to realize the knowledge of omniscience?”

The Buddha said:

“Subhuti! Although the enlightenment of great bodhisattvas has no place of practice, the assembly of great bodhisattvas, wishing to benefit sentient beings, must chiefly practice the ten grounds and practice generosity through prajnaparamita. In full detail, they must abide in the bodhisattvas’ supreme superknowledges, bring sentient beings to maturity, and adorn and purify Buddha lands; only then are they able to realize the knowledge of omniscience.”

The Venerable Subhuti addressed the Buddha:

“World-Honored One! If the enlightenment of great bodhisattvas has no place of practice, then great bodhisattvas, wishing to benefit sentient beings, would not abide in the ten grounds and cultivate them for a long time until they are perfected. They would not abide in generosity through prajnaparamita and cultivate them for a long time until they are perfected. In full detail, they would not abide in the bodhisattvas’ supreme superknowledges, bring sentient beings to maturity, adorn and purify Buddha lands, and cultivate these for a long time until they are perfected, so that they could perfect the knowledge of omniscience.”

The Buddha said:

– Subhuti! Although the bodhi of the great bodhisattvas is realized without anything being practiced, the great bodhisattvas, wishing to benefit sentient beings, must chiefly abide in the ten bhumis and cultivate them for a long time until they are perfected; they must abide in generosity through prajnaparamita and cultivate them for a long time until they are perfected. In detail, they must abide in the extraordinary superknowledges of bodhisattvas, mature sentient beings, purify and adorn Buddha-fields, and cultivate these for a long time until they are perfected, whereupon they can realize the knowledge of all-knowing wisdom.

Subhuti, you should know that if the great bodhisattvas have not yet perfected their roots of virtue, they certainly cannot attain the knowledge of all-knowing wisdom.

Furthermore, Subhuti! Great bodhisattvas who wish to realize unsurpassed, perfect enlightenment should abide in the emptiness of the intrinsic nature of form and should abide in the emptiness of the intrinsic nature of feeling, perception, formations, and consciousness. In detail, they should abide in the emptiness of the intrinsic nature of the practices of great bodhisattvas and should abide in the emptiness of the intrinsic nature of unsurpassed, perfect enlightenment.

They should abide in the emptiness of the intrinsic nature of all dharmas and should abide in the emptiness of the intrinsic nature of all sentient beings. They should cultivate the ten bhumis until perfected. They should cultivate generosity through prajnaparamita until perfected.

In detail, only after they have perfected the cultivation of the extraordinary superknowledges of bodhisattvas, matured sentient beings, and purified and adorned Buddha-fields can they realize unsurpassed, perfect enlightenment.

Subhuti, you should know that the principle of the emptiness of the intrinsic nature of these dharmas and the principle of the emptiness of the intrinsic nature of sentient beings are utterly quiescent. There is not the slightest dharma that increases or decreases, arises or ceases, is permanent or annihilated, defiled or purified, attains a fruit, or enters direct realization.

Subhuti, you should know that it is in dependence upon conventional designation that the great bodhisattvas are said to cultivate prajnaparamita, truly comprehend the emptiness of intrinsic nature, and then realize unsurpassed, perfect enlightenment; this is not in dependence upon ultimate truth.

Why? Because in ultimate truth there is no form, nor are there feeling, perception, formations, or consciousness. In detail, there are no practices of great bodhisattvas, nor is there any unsurpassed, perfect enlightenment that can be attained. There is no one who practices the practices of great bodhisattvas, nor anyone who realizes the unsurpassed, perfect enlightenment of the Buddhas.

Subhuti, you should know that such dharmas and sentient beings are all established in dependence upon conventional expressions, not in dependence upon ultimate truth.

Subhuti, you should know that when great bodhisattvas practice profound prajnaparamita, from the time they first generate the aspiration, although they practice the conduct leading to bodhi with great vigor for the sake of sentient beings, they apprehend nothing whatsoever in this aspiration, apprehend nothing whatsoever in sentient beings, apprehend nothing whatsoever in great bodhi, and apprehend nothing whatsoever in Buddhas or bodhisattvas. This is because all dharmas and all sentient beings are empty in intrinsic nature and cannot be apprehended.

At that time, Subhuti said to the Buddha:

– Blessed One! If all dharmas are nonexistent, are all empty in intrinsic nature, and cannot be apprehended, how do great bodhisattvas practice the conduct leading to bodhi? How can they realize unsurpassed bodhi?

The Buddha said:

– Subhuti! What do you think? At an earlier stage, when, relying upon the sphere of abandonment, you eliminated the fetters and afflictions such as the view of a self in the body, attained the uncontaminated faculties, abided in uninterrupted concentration, and realized the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and finally the fruit of arhatship, did you during that time perceive any dream, mind, path, or fruits of the path that could be attained?

Subhuti said to the Buddha:

– Blessed One! No.

The Buddha said:

– Subhuti! If at that time you apprehended nothing whatsoever, how can it be said that there is the fruit of arhatship?

Subhuti said to the Buddha:

– Blessed One! It is said in dependence upon convention, not in dependence upon ultimate truth.

The Buddha said:

– Subhuti! So it is! So it is! It is exactly as you have said. The same is true of the great bodhisattvas: it is in dependence upon convention that they are said to practice the conduct leading to bodhi and attain great bodhi, not in dependence upon ultimate truth.

Subhuti, you should know that form, feeling, perception, formations, and consciousness are designated in dependence upon convention. In detail, the practices of great bodhisattvas and unsurpassed, perfect enlightenment are established in dependence upon convention. Sentient beings, bodhisattvas, and Buddhas are designated in dependence upon convention, not in dependence upon ultimate truth.

Subhuti, you should know that the great bodhisattvas do not perceive any dharma that increases or decreases, benefits or harms unsurpassed, perfect enlightenment, because all dharmas are empty in intrinsic nature.

Subhuti, you should know that when the great bodhisattvas contemplate the emptiness of the intrinsic nature of all dharmas, even that emptiness cannot be apprehended; how much less could their initial generation of the aspiration be apprehended? Even the first generation of the aspiration cannot be apprehended; how much less could the cultivation of the first bhumi through the tenth bhumi, the six paramitas beginning with generosity, the thirty-seven factors conducive to enlightenment, the three gateways to liberation, and even the immeasurable and boundless Buddha-dharmas be apprehended? That they could be apprehended is certainly impossible.

Thus, Subhuti, the great bodhisattvas who practice profound prajnaparamita employ skillful means to practice the bodhisattva conduct, realize great bodhi, and liberate sentient beings, never allowing this work to be interrupted.

At that time, Subhuti said to the Buddha:

– Blessed One! Great bodhisattvas diligently and vigorously cultivate generosity through prajnaparamita. They abide in inner emptiness through the emptiness of the nonexistence of intrinsic nature. They abide in suchness through the inconceivable realm. They abide in the noble truths of suffering, its origin, its cessation, and the path. They cultivate the four establishments of mindfulness through the Noble Eightfold Path. They cultivate the four dhyanas, the four immeasurables, and the four formless absorptions. They cultivate the gateways to liberation of emptiness, signlessness, and wishlessness. They cultivate the eight liberations through the ten totalities. They cultivate the Bhumi of Utmost Joy through the Dharma Cloud Bhumi. They cultivate all dharani gateways and samadhi gateways. They cultivate the five kinds of eyes and the six superknowledges. They cultivate the ten powers of a Tathagata through the eighteen unique qualities of a Buddha. They cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity. They cultivate the thirty-two marks and eighty excellent characteristics of a Great Being. They cultivate the Dharma of never forgetting and the nature of constant equanimity. They cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. They cultivate the practices of great bodhisattvas. They cultivate unsurpassed, perfect enlightenment. If they cannot realize unsurpassed, perfect enlightenment before their path to bodhi has been perfected, then how do great bodhisattvas cultivate the path to bodhi so that they may perfectly realize unsurpassed, perfect enlightenment?

The Buddha said:

– Subhuti! When great bodhisattvas practice profound prajnaparamita, they employ skillful means. Through the majestic power of these skillful means, when cultivating the paramita of generosity, they perceive neither generosity, nor a giver, nor a recipient, nor the act performed; yet neither do they depart from such dharmas when practicing the paramita of generosity. When great bodhisattvas practice generosity in this way, they can perfect the cultivation of the path to bodhi and swiftly bring it to accomplishment.

Thus, Subhuti, when great bodhisattvas practice profound prajnaparamita, they employ skillful means to cultivate the path to bodhi and bring it to perfection, thereby being able to realize unsurpassed, perfect enlightenment. As for the paramita of ethical discipline and the others, through the practices of great bodhisattvas and the unsurpassed, perfect enlightenment of the Buddhas, an extensive explanation should be given in the same way, as appropriate in each case.

Then Sariputra said to the Buddha:

– Blessed One! How do great bodhisattvas, while practicing profound prajnaparamita, vigorously and diligently cultivate the path to bodhi?

The Buddha said:

– Śāriputra! When a great bodhisattva practices the profound prajnaparamita, employing skillful means, they neither combine form through consciousness nor disperse form through consciousness.

They neither combine the eye ayatana through the mind ayatana nor disperse the eye ayatana through the mind ayatana.

They neither combine the form ayatana through the dharma ayatana nor disperse the form ayatana through the dharma ayatana.

They neither combine the eye dhatu through the mind dhatu nor disperse the eye dhatu through the mind dhatu.

They neither combine the form dhatu through the dharma dhatu nor disperse the form dhatu through the dharma dhatu.

They neither combine the eye-consciousness dhatu through the mind-consciousness dhatu nor disperse the eye-consciousness dhatu through the mind-consciousness dhatu.

They neither combine eye-contact through mind-contact nor disperse eye-contact through mind-contact.

They neither combine the feelings that arise conditioned by eye-contact through those that arise conditioned by mind-contact, nor disperse the feelings that arise conditioned by eye-contact through those that arise conditioned by mind-contact.

They neither combine the earth dhatu through the consciousness dhatu nor disperse the earth dhatu through the consciousness dhatu.

They neither combine the causal condition through the predominant condition nor disperse the causal condition through the predominant condition.

They neither combine dharmas arising according to conditions nor disperse dharmas arising according to conditions.

They neither combine ignorance through aging and death nor disperse ignorance through aging and death.

They neither combine generosity through prajnaparamita nor disperse generosity through prajnaparamita.

They neither combine the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature nor disperse the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature.

They neither combine suchness through the inconceivable realm nor disperse suchness through the inconceivable realm.

They neither combine the Noble Truths of suffering, its origin, its cessation, and the path nor disperse the Noble Truths of suffering, its origin, its cessation, and the path.

They neither combine the four foundations of mindfulness through the Noble Eightfold Path nor disperse the four foundations of mindfulness through the Noble Eightfold Path.

They neither combine the four dhyanas, the four immeasurables, and the four formless absorptions nor disperse the four dhyanas, the four immeasurables, and the four formless absorptions.

They neither combine the liberation gateways of emptiness, signlessness, and wishlessness nor disperse the liberation gateways of emptiness, signlessness, and wishlessness.

They neither combine the eight liberations through the ten totalities nor disperse the eight liberations through the ten totalities.

They neither combine the Stage of Pure Contemplation through the Stage of the Tathagata nor disperse the Stage of Pure Contemplation through the Stage of the Tathagata.

They neither combine the Stage of Utmost Joy through the Stage of the Dharma Cloud nor disperse the Stage of Utmost Joy through the Stage of the Dharma Cloud.

They neither combine the dharani gateways and the samadhi gateways nor disperse the dharani gateways and the samadhi gateways.

They neither combine the five kinds of eyes and the six superknowledges nor disperse the five kinds of eyes and the six superknowledges.

They neither combine the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha nor disperse the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha.

They neither combine great loving-kindness, great compassion, great sympathetic joy, and great equanimity nor disperse great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

They neither combine the thirty-two marks and the eighty excellent characteristics of a Great Being nor disperse the thirty-two marks and the eighty excellent characteristics of a Great Being.

They neither combine the quality of never forgetting and the nature of perpetual equanimity nor disperse the quality of never forgetting and the nature of perpetual equanimity.

They neither combine the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects nor disperse the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

They neither combine the fruit of stream-entry through the enlightenment of a pratyekabuddha nor disperse the fruit of stream-entry through the enlightenment of a pratyekabuddha.

They neither combine all the practices of great bodhisattvas and the unsurpassed, complete, perfect enlightenment of the Buddhas nor disperse all the practices of great bodhisattvas and the unsurpassed, complete, perfect enlightenment of the Buddhas.

Why is this? Because all such dharmas are devoid of intrinsic nature that could be combined or dispersed.

Thus, Śāriputra, when great bodhisattvas practice the profound prajnaparamita, they courageously and diligently cultivate the path to enlightenment.

At that time, Śāriputra addressed the Buddha:

– Blessed One! If all dharmas are devoid of intrinsic nature that could be combined or dispersed, how can great bodhisattvas train in these dharmas and attain prajnaparamita? If great bodhisattvas do not train in prajnaparamita, they certainly cannot attain the unsurpassed, complete, perfect enlightenment they seek, can they?

The Buddha said:

– Śāriputra! So it is! So it is! It is exactly as you have said. Great bodhisattvas who do not train in prajnaparamita certainly cannot attain the unsurpassed, complete, perfect enlightenment they seek.

Śāriputra! Great bodhisattvas who seek to realize unsurpassed, complete, perfect enlightenment must train in prajnaparamita; only then can they realize it.

Śāriputra! Great bodhisattvas who seek to realize unsurpassed, complete, perfect enlightenment must possess skillful means; only then can they realize it. They cannot realize it without skillful means.

Śāriputra! When great bodhisattvas practice the profound prajnaparamita, if they perceive the intrinsic nature of any dharma as apprehensible, they should apprehend it; but if they perceive the intrinsic nature of no dharma as apprehensible, what is there for them to apprehend? That non-apprehension itself is prajnaparamita.

This is the paramita of dhyana, diligence, patience, ethical discipline, and generosity.

This is the form skandha through the consciousness skandha.

This is the eye ayatana through the mind ayatana.

This is the form ayatana through the dharma ayatana.

This is the eye dhatu through the mind dhatu.

This is the form dhatu through the dharma dhatu.

This is the eye-consciousness dhatu through the mind-consciousness dhatu.

This is eye-contact through mind-contact.

These are the feelings that arise conditioned by eye-contact through those that arise conditioned by mind-contact.

This is the earth dhatu through the consciousness dhatu.

This is the causal condition through the predominant condition.

These are the dharmas arising according to conditions.

This is ignorance through aging and death.

This is the emptiness of internal phenomena through the emptiness of the absence of intrinsic nature.

This is suchness through the inconceivable realm.

These are the Noble Truths of suffering, its origin, its cessation, and the path.

These are the four foundations of mindfulness through the Noble Eightfold Path.

These are the four dhyanas, the four immeasurables, and the four formless absorptions.

These are the liberation gateways of emptiness, signlessness, and wishlessness.

These are the eight liberations through the ten totalities.

This is the Stage of Pure Contemplation through the Stage of the Tathagata.

This is the Stage of Utmost Joy through the Stage of the Dharma Cloud.

These are the dharani gateways and the samadhi gateways.

These are the five kinds of eyes and the six superknowledges.

These are the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha.

These are great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

These are the thirty-two marks and the eighty excellent characteristics of a Great Being.

These are the quality of never forgetting and the nature of perpetual equanimity.

These are the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

This is the fruit of stream-entry through the enlightenment of a pratyekabuddha.

These are all the practices of great bodhisattvas. This is unsurpassed, complete, perfect enlightenment.

This is an ordinary person; this is a śrāvaka; this is a pratyekabuddha; this is a great bodhisattva; this is the Tathagata, the Worthy One, the Completely and Perfectly Enlightened One.

Śāriputra! Great bodhisattvas who practice the profound prajnaparamita know in accordance with reality that the nature of all dharmas cannot be apprehended. Thus, prajnaparamita through the paramita of generosity are all not apprehended.

The form skandha through the consciousness skandha are all not apprehended.

The eye ayatana through the mind ayatana are all not grasped.

The form ayatana through the dharma ayatana are all not grasped.

The eye dhatu through the mind dhatu are all not grasped.

The form dhatu through the dharma dhatu are all not grasped.

The eye-consciousness dhatu through the mind-consciousness dhatu are all not grasped.

Eye-contact through mind-contact are all not grasped.

The feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition, are all not grasped.

The earth dhatu through the consciousness dhatu are all not grasped.

The causal condition through the dominant condition are all not grasped.

All dharmas arising through conditions are not grasped.

Ignorance through old age and death are all not grasped.

The four foundations of mindfulness through the Noble Eightfold Path are all not grasped.

The emptiness of internal dharmas through the emptiness of the self-nature of non-nature are all not grasped.

Suchness through the inconceivable realm are all not grasped.

The Noble Truths of suffering, its origin, its cessation, and the path are all not grasped.

The four dhyanas, the four immeasurables, and the four formless absorptions are all not grasped.

The liberation gates of emptiness, signlessness, and wishlessness are all not grasped.

The eight liberations through the ten totalities are all not grasped.

The Ground of Purified Contemplation through the Tathagata Ground are all not grasped.

The Ground of Great Joy through the Dharma Cloud Ground are all not grasped.

The dharani gateways and the samadhi gateways are all not grasped.

The five kinds of eyes and the six superknowledges are all not grasped.

The ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha are all not grasped.

Great loving-kindness, great compassion, great sympathetic joy, and great equanimity are all not grasped.

The thirty-two marks and the eighty excellent characteristics of a Great Being are all not grasped.

The Dharma of never-failing mindfulness and the nature of constant equanimity are all not grasped.

The knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are all not grasped.

The fruit of stream-entry through the bodhi of a pratyekabuddha are all not grasped.

All practices of great bodhisattvas and the unsurpassed, complete, perfect enlightenment of all Buddhas are all not grasped.

All ordinary beings, sravakas, pratyekabuddhas, bodhisattvas, and Tathagatas are all not grasped.

Sariputra! When great bodhisattvas practice the profound prajnaparamita, they know in accordance with reality that the nature of all dharmas cannot be grasped; therefore, they encounter no obstruction with regard to any dharma.

Sariputra! This perfection of non-grasping is precisely the perfection of non-obstruction. Such a perfection of non-obstruction is precisely prajnaparamita. Great bodhisattvas should train in this way.

Sariputra! Any great bodhisattva capable of training in this way attains nothing whatsoever with regard to any dharma; even the training itself cannot be apprehended, much less the attainment of unsurpassed, complete, perfect enlightenment, the attainment of prajnaparamita, or the attainment of the fruits of an ordinary being, a sravaka, a pratyekabuddha, a bodhisattva, or a Buddha.

Why is this? Sariputra! It is because there is not the slightest real dharma possessing self-nature. If no dharma whatsoever possesses self-nature, which dharmas are ordinary beings? Which dharmas are stream-enterers, and so forth, up to Buddhas?

Sariputra! Since such dharmas are unfindable, upon which dharmas could persons be established? Since persons are also unfindable, how could one say, “This is an ordinary being; this is a stream-enterer,” and so forth, up to “This is a Tathagata, Arhat, Perfectly Enlightened One”?

At that time, Sariputra said to the Buddha:

“World-Honored One! If all dharmas lack self-nature and are not truly existent, then on what basis can it be clearly known, ‘This is an ordinary being; these are the dharmas of an ordinary being,’ and, in full detail, up to, ‘This is a Tathagata, Arhat, Perfectly Enlightened One; these are the dharmas of a Tathagata, Arhat, Perfectly Enlightened One’?”

The Buddha said:

“Sariputra! What do you think? Do form, whether in the past or the future, truly exist as ordinary beings grasp them? Do feeling, perception, formations, and consciousness, whether in the past or the future, truly exist as ordinary beings grasp them? In full detail, up to: Does the unsurpassed, complete, perfect enlightenment of all Buddhas, whether in the past or the future, truly exist as ordinary beings grasp it? Do ordinary beings through Tathagatas, Arhats, Perfectly Enlightened Ones, whether in the past or the future, truly exist as ordinary beings grasp them?”

Sariputra replied:

“World-Honored One! They do not truly exist. It is only because ordinary beings, through delusion and inversion, grasp them as existing in this way.”

The Buddha said:

“Sariputra! When great bodhisattvas practice the profound prajnaparamita, they employ skillful means. Although they contemplate all dharmas as lacking self-nature and as not truly existent, nevertheless, relying upon worldly convention, they proceed toward unsurpassed, complete, perfect enlightenment and expound the Dharma expediently for sentient beings, enabling them to understand correctly and to free themselves from all inversions.”

At that time, Sariputra said to the Buddha:

“World-Honored One! When great bodhisattvas practice the profound prajnaparamita, how do they employ skillful means such that, through the power of these skillful means, although they contemplate all dharmas as lacking self-nature and as not truly existent, they nevertheless rely upon worldly convention to proceed toward unsurpassed, complete, perfect enlightenment and expound the Dharma expediently for sentient beings, enabling them to understand correctly and to free themselves from all inversions?”

The Buddha said:

“Sariputra! When great bodhisattvas practice the profound prajnaparamita, they perfect skillful means in this manner: They do not perceive even the slightest real dharma abiding within. If anything were to abide within, there would still be obstruction. Because there is obstruction, there is regression. Because there is regression, the mind becomes weak. Because the mind becomes weak, indolence arises.

“Sariputra! All dharmas are not truly existent. They are devoid of self and what belongs to self.

They all take non-nature as their self-nature; their original nature is empty and quiescent, and their own characteristics are empty and quiescent. It is only that all ordinary beings, deluded and inverted, grasp the form skandha through the consciousness skandha. They grasp the eye ayatana through the mind ayatana.

They grasp the form ayatana through the dharma ayatana. They grasp the eye dhatu through the mind dhatu. They grasp the form dhatu through the dharma dhatu.

They grasp the eye-consciousness dhatu through the mind-consciousness dhatu. They grasp eye-contact through mind-contact. They grasp the feelings arising with eye-contact as condition, through the feelings arising with mind-contact as condition.

They grasp the earth dhatu through the consciousness dhatu. They grasp the causal condition through the dominant condition. They grasp all dharmas arising through conditions.

They grasp ignorance through old age and death. They grasp generosity through prajnaparamita. They grasp the emptiness of internal dharmas through the emptiness of the self-nature of non-nature.

They grasp suchness through the inconceivable realm. They grasp the Noble Truths of suffering, its origin, its cessation, and the path. They grasp the four foundations of mindfulness through the Noble Eightfold Path.

They grasp the four dhyanas, the four immeasurables, and the four formless absorptions. They grasp the liberation gates of emptiness, signlessness, and wishlessness. They grasp the eight liberations through the ten totalities.

They grasp the Ground of Purified Contemplation through the Tathagata Ground. They grasp the Ground of Great Joy through the Dharma Cloud Ground. They grasp the dharani gateways and the samadhi gateways.

They grasp the five kinds of eyes and the six superknowledges. They grasp the ten powers of a Tathagata through the eighteen distinctive qualities of a Buddha. They grasp great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

They grasp the thirty-two marks and the eighty excellent characteristics of a Great Being. They grasp the Dharma of never-failing mindfulness and the nature of constant equanimity. They grasp the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

They grasp the fruit of stream-entry through the bodhi of a pratyekabuddha. They grasp the practices of great bodhisattvas. They grasp unsurpassed, complete, perfect enlightenment.

They grasp ordinary beings through Tathagatas, Arhats, Perfectly Enlightened Ones.”

For this reason, the great bodhisattvas contemplate that all dharmas have no real existence, are devoid of self and what belongs to self, all take the absence of intrinsic nature as their intrinsic nature, and are empty and quiescent in both their fundamental nature and their own characteristics. While practicing profound prajnaparamita, great bodhisattvas train like illusionists and teach the Dharma for the sake of sentient beings: to the greedy, they teach giving; to those who violate the precepts, they teach pure morality; to the angry, they teach patient endurance; to the indolent, they teach diligent effort; to the distracted, they teach meditative concentration; and to those of faulty wisdom, they teach prajna.

These great bodhisattvas establish sentient beings in giving through prajnaparamita, and then expound to them the supreme Noble Dharma that brings liberation from birth and death. They enable sentient beings to rely upon it in their practice and training, attain the fruits of stream-entry, once-returning, non-returning, and arhatship, attain the bodhi of a pratyekabuddha, enter the stage of a great bodhisattva, and abide in the fruition of unsurpassed, complete and perfect enlightenment.

At that time, Sariputra addressed the Buddha:

“Blessed One! When great bodhisattvas practice profound prajnaparamita, why are they not called those who have attainment? Although sentient beings truly have no existence, they establish them in giving, pure morality, patient endurance, diligent effort, meditative concentration, and prajnaparamita. They further expound to them the supreme Noble Dharma that brings liberation from birth and death, enabling them to attain the fruit of stream-entry and so forth, up to the fruition of unsurpassed, complete and perfect enlightenment.”

The Buddha said:

“Sariputra! When great bodhisattvas practice profound prajnaparamita, they have no attainment with regard to sentient beings. Why? When great bodhisattvas practice profound prajnaparamita, they do not perceive even the slightest sentient being that can be apprehended. Therefore, it is only in reliance upon conventional designation that sentient beings are spoken of.

“Sariputra! When great bodhisattvas practice profound prajnaparamita, they abide in the two truths and expound the true Dharma for sentient beings. These two truths are: first, the conventional truth; and second, the ultimate truth.

“Sariputra! Although sentient beings are posited in reliance upon the two truths, they are entirely unapprehensible. Nevertheless, when great bodhisattvas practice profound prajnaparamita, they employ skillful means to expound the essential Dharma for sentient beings, so that after hearing the true Dharma, those sentient beings do not apprehend a self even among present dharmas, much less something that will attain the Noble fruits.

“Thus, Sariputra, when great bodhisattvas practice profound prajnaparamita, they employ skillful means and, although they expound the essential Dharma for sentient beings, enabling them to cultivate right conduct and attain the fruits, their minds remain entirely without attainment concerning these matters, for they clearly know that all dharmas are unapprehensible.”

Sariputra addressed the Buddha:

“Blessed One! These great bodhisattvas are true great bodhisattvas. Although among all dharmas they apprehend neither an identical dharma nor a different dharma, neither dharmas collectively nor dharmas individually, they nevertheless don such great armor of merit.

Because they don such great armor of merit, they are not born in the realm of desire, the realm of form, or the formless realm. They perceive neither the conditioned realm nor the unconditioned realm. Although they teach and transform sentient beings, leading them beyond the three realms, they apprehend no sentient beings whatsoever, nor do they apprehend any establishment of sentient beings.

Because the establishment of sentient beings cannot be apprehended, there is neither bondage nor release. Because there is neither bondage nor release, there is neither defilement nor purification. Because there is neither defilement nor purification, the various realms cannot be distinctly known.

Because the various realms cannot be distinctly known, there is neither karma nor affliction. Because there is neither karma nor affliction, there is also no ripened fruit. Since there is no ripened fruit, how could there be a self or sentient beings wandering through the various destinies, being born in the three realms, and experiencing different states?”

The Buddha said:

“Sariputra! So it is! So it is! It is exactly as you have said.

“Sariputra! If there were sentient beings who existed previously but did not exist afterward, then bodhisattvas and Tathagatas would also be at fault. According to reason, the same would apply if they did not exist previously but existed afterward, and likewise to whether transmigration through the various realms exists or does not exist.

“Therefore, Sariputra, whether a Tathagata appears in the world or does not appear in the world, the nature of dharmas always abides. Suchness and the nature of the dharma-dhatu are not false and certainly never change. This is because the nature of all dharmas, the dharma-dhatu, the abiding of Dharma, the fixed order of Dharma, suchness, and ultimate reality are all like empty space. Even we do not exist therein, much less form and the other dharmas. Since form and the other dharmas do not exist, how could there be transmigration through the various realms? Since there is no transmigration through the various destinies, how could sentient beings be matured and brought to liberation? It is only in reliance upon conventional designation that these are said to exist.

“Sariputra! Because such dharmas are all empty of intrinsic nature, the great bodhisattvas of the past heard their true nature from the Buddhas and then, for the sake of sentient beings, liberated them from delusion and attachment while seeking the fruition of unsurpassed, complete and perfect enlightenment. Upon attaining that fruition, a bodhisattva does not think: ‘I have attained this Dharma, or I shall attain it; those sentient beings have also been liberated, or they shall be liberated, becoming free from attachment and escaping birth and death.’

“Sariputra! For the sake of sentient beings, these great bodhisattvas liberate them from delusion and attachment. They don the armor of merit, make great vows, adorn themselves with virtues, act courageously and diligently, remain unattached, and do not regress from the fruition of unsurpassed, complete and perfect enlightenment. They never give rise to doubt concerning bodhi, wondering whether they will attain it or not. They should maintain only this right mindfulness: ‘I shall certainly attain the fruition of unsurpassed, complete and perfect enlightenment that I seek and bring true benefit to sentient beings by liberating them from confused delusions, from wandering through the various destinies, and from suffering in birth and death.’

“Sariputra! Although these great bodhisattvas liberate sentient beings from confused delusions and from the destinies of birth and death, they have no attainment. It is only in reliance upon convention that such a deed is said to occur.

“Sariputra! It is like a skilled illusionist or his apprentice who, relying upon the art of illusion, conjures innumerable hundreds of thousands of myriads of kotis of beings. He then conjures various kinds of exquisite food and gives these illusory things to the sentient beings until they are fully satisfied. After doing this, the illusionist rejoices and thinks: ‘I have gained vast merit.’ What do you think? Did this skilled illusionist and his apprentice truly cause any sentient beings to eat their fill?”

Sariputra replied:

“Blessed One! They did not truly do so.”

The Buddha said:

– Śāriputra! The great bodhisattvas are likewise. From the time they first arouse the aspiration, because they wish to liberate all sentient beings, they cultivate generosity through prajnaparamita. They abide in inner emptiness through the emptiness of the self-nature of nonexistence. They abide in suchness through the inconceivable realm. They abide in the noble truths of suffering, its origin, its cessation, and the path. They cultivate the four establishments of mindfulness through the Noble Eightfold Path. They cultivate the four dhyanas, the four immeasurables, and the four formless concentrations. They cultivate the liberation gates of emptiness, signlessness, and wishlessness. They cultivate the eight liberations through the ten totalities. They cultivate the Ground of Utmost Joy through the Ground of the Dharma Cloud. They cultivate the dharani gates and the samadhi gates. They cultivate the five kinds of eyes and the six superknowledges. They cultivate the ten powers of the Tathagata through the eighteen distinctive qualities of a Buddha. They cultivate great loving-kindness, great compassion, great sympathetic joy, and great equanimity. They cultivate the thirty-two marks and eighty excellent characteristics of a Great Being. They cultivate the quality of never forgetting and the nature of perpetual equanimity. They cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects. They perfect the bodhisattva’s path to great enlightenment. They bring sentient beings to maturity and adorn and purify Buddha-fields.

Śāriputra! Although the great bodhisattvas perform these deeds, they apprehend neither sentient beings nor any dharma, and they do not think: “By means of this Dharma, I shall discipline sentient beings in this way, causing them to abandon deluded attachments and no longer wander back and forth undergoing the sufferings of birth and death.”

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! What is called the bodhisattva’s path to great enlightenment? How do great bodhisattvas, while cultivating this path with skillful means, bring sentient beings to maturity, adorn and purify Buddha-fields, and swiftly attain unsurpassed, complete enlightenment?

The Buddha said:

– Subhuti! From the time great bodhisattvas first arouse the aspiration, their cultivation of generosity through prajnaparamita—and, in full, their cultivation of the knowledge of all things, the knowledge of the aspects of the path, the knowledge of all aspects, and innumerable, boundless other qualities of a Buddha—is entirely called the bodhisattva’s path to great enlightenment.

By cultivating this path with skillful means, great bodhisattvas bring sentient beings to maturity, adorn and purify Buddha-fields, and swiftly attain unsurpassed, complete enlightenment; yet they do not conceive of sentient beings as existing within the ten epithets or Buddha-fields.

The Venerable Subhuti addressed the Buddha:

– Blessed One! When great bodhisattvas practice the perfection of generosity, how do they use skillful means to bring sentient beings to maturity?

The Buddha said:

– Subhuti! When great bodhisattvas cultivate the perfection of generosity, they use skillful means to practice generosity themselves and also encourage others to practice generosity. They diligently instruct and guide them, saying: “Good sons! You should not become attached to generosity. If you are attached to generosity, you will undergo rebirth. If this causes you to be reborn, you will revolve in cyclic existence and undergo immeasurable, boundless suffering.

Good sons! In ultimate truth, there is no generosity, nor is there any giver, recipient, gift, or result of giving. Such dharmas are all empty in their original nature. Within the emptiness of original nature, there is no dharma that can be apprehended, and the emptiness of the nature of dharmas also cannot be apprehended.”

Thus, Subhuti, when great bodhisattvas cultivate the perfection of generosity, although they themselves practice generosity toward sentient beings and also encourage others to practice generosity, they apprehend neither the act of generosity, the giver, the recipient, the gift, nor the result of giving. Such a perfection of generosity is called the perfection of non-apprehension.

Subhuti, you should know that when this great bodhisattva apprehends none of the dharmas, through skillful means the bodhisattva can teach sentient beings and cause them to abide in the fruit of stream-entry and, in full, attain unsurpassed, complete enlightenment.

Thus, Subhuti, when great bodhisattvas cultivate the perfection of generosity, they bring sentient beings to maturity, enabling them to obtain benefit, peace, and happiness.

Subhuti, you should know that this great bodhisattva personally practices generosity, encourages others to practice generosity, continually praises the practice of generosity, and joyfully commends those who practice generosity.

After cultivating great generosity in this manner, this great bodhisattva will be born into a great kshatriya family, a great brahmin family, a great householder family, or a great, prosperous, and affluent lay family; or will become a lesser king in a small kingdom, prosperous, wealthy, and sovereign; or will become a great king in a great kingdom, prosperous, wealthy, and sovereign; or will become a great wheel-turning monarch over the four continents, prosperous, wealthy, and sovereign.

Born in such circumstances, this great bodhisattva teaches and transforms sentient beings by means of the four methods of gathering. First, the bodhisattva teaches them to abide in generosity and then, in due sequence, teaches them to cultivate pure morality, patient acceptance, diligence, dhyana, and prajna. The bodhisattva further causes them to abide in the four dhyanas, the four immeasurables, and the four formless concentrations; to abide in the thirty-seven factors of enlightenment; and to abide in the three gates of liberation.

After teaching sentient beings and causing them to abide in such wholesome dharmas, this great bodhisattva may cause them to enter the right determination leading beyond birth and attain the fruit of stream-entry through the fruit of arhatship. Having entered the right determination leading beyond birth, they gradually attain the enlightenment of a pratyekabuddha. Having entered the right determination leading beyond birth, they gradually train in the bodhisattva grounds and swiftly attain unsurpassed, complete enlightenment.

The bodhisattva further teaches them:

“Good sons! You should make a great vow swiftly to attain unsurpassed, complete enlightenment and render supremely beneficial service to sentient beings. Through false discrimination and attachment, these sentient beings cling to dharmas that are all devoid of self-nature; because of their deluded and inverted grasping, they regard them as existent.

Therefore, you should diligently strive to eliminate your own inversions and also encourage others to eliminate theirs; liberate yourselves from birth and death and also enable others to be liberated; obtain great benefit yourselves and also enable others to obtain great benefit.”

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